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.All Indian Shastras do that.If they did not, they would not be Indian Shastra.Thepassages on this point are so numerous, and the point itself is so plain that I will only cite a few.Kularnava Tantra says (II.85,140,141) that Kuladharma is based on and inspired by the Truth of Veda.Tasmat vedatmakam shastram viddhi kaulatmakam priye.In the same place Shiva cites passages fromShruti in support of His doctrine.The Prapañcasara and other Tantras cite Vaidika Mahavakya andMantras; and as Mantras are a part of Veda, therefore, Meru Tantra says that Tantra is part of Veda(Pranatoshini 70).Niruttara Tantra calls Tantra the Fifth Veda and Kulacara is named the fifth Ashrama(ib.); that is it follows all others.Matsyauktamahatantra (XIII) says that the disciple must be pure of soul(Shuddhatma) and a knower of Veda.He who is devoid of Vaidika-kriya (Vedakriya-vivarjita) isdisqualified (Maharudrayamala, I Khanda, Ch.15; II Khanda, Ch.2; Pranatoshini 108).GandharvaTantra (Ch.2, Pranatoshini 6) says that the Tantrik Sadhaka must be a believer in Veda (Astika), everattached to Brahman, ever speaking of Brahman, living in Brahman and taking shelter with Brahman;which, by the way, is a queer demand to make of those, the supposed object of whose rites is meredebauchery.The Kularnava says that there is no knowledge higher than that of Veda and no doctrineequal to Kaula (III.113, Nahivedadhika vidya na kaula-samadarshanam).Here a distinction is drawnhttp://www.sacred-texts.com/tantra/sas/sas04.htm (7 of 22)07/03/2005 16:02:23 Chapter Four: Tantra Shastra and Vedapkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228between Veda which is Vidya and the Kaula teaching which he calls Darshana.See also MahanirvanaTantra (I.18, 19; II.8-15).In Mahanirvana Tantra (III.72) the Mantra Om Saccidekam Brahma isgiven and in the Prapañcasara (Ch.XXIX) this (what it calls) "Secret of the Vedas" is explained.That the Shakta Tantra claims to be based on Veda admits of no doubt.In fact Kulluka Bhatta, thecelebrated commentator on Manu, says that Shruti is of two kinds, Vaidik and Tantrik.Vaidiki tantrums caviar dvividha shrutih kirtitaIt is of course the fact that different sects bandy words upon the point whether they in fact truly interpretShruti and follow practice conformable to it.Statements are made by opposing schools that certainShastras are contrary to Shruti even though they profess to be based thereon.So a citation byBhaskararaya in the Commentary to V.76 of the Lalita sahasranama speaks of some Tantras as"opposed to Veda" (Vedaviruddhani).The Vayu Samhita says: "Shaivagama is twofold, that which isbased on Shruti and that which is not.The former is composed of the essence of Shruti.Shrauta isSvatantra and Itara" (v.ante, p.19).Shaivagamo'pi dvividhah, shrauto' shrautash ca samsmritahSrutisaramayah shrautah svantrastvitaro matah.So again the Bhagavata or Pancaratra Agama has been said to be non-Vaidik.This matter has beendiscussed by Samkaracarya and Ramanuja following Yamunacarya.We must in all cases distinguish between what a school says of itself and what others say of it.InChristianity both Catholicism and Protestantism claim to be based on the Bible and each alleges that theother is a wrong interpretation of it.Each again of the numerous Protestant sects says the same thing ofthe others.But is Shakta Tantra contrary to Veda in fact? Let us shortly survey the main points in its doctrine.Itteaches that Paramatma Nirguna Shiva is Saccidananda (Prapañcasara, Ch.XXIX: Kularnava, Ch.I.vv.6-7).Kularnava says "Shiva is the impartite Supreme Brahman, the All-knowing (Sarvajña) Creatorof all.He is the Stainless One and the Lord of all.He is One without a second (Advaya).He is Lightitself.He changes not, and is without beginning or end.He is attributeless and above the highest.He isSaccidananda" (I.6-7.And see the Dhyana and Pañcaratnastotra in Mahanirvana Tantra III.50, 59-63).Brahman is Saccidananda, Eternal (Nitya), Changeless (Nirvikara), Partless (Nishkala), Untouched byMaya (Nirmala), Attributeless (Nirguna), Formless (Arupa), Imperishable (Akshara), All-spreading likespace (Vyomasannibha), Self-illuminating (Svyamjyotih), Reality (Tattva) which is beyond mind andspeech and is to be approached through spiritual feeling alone (Bhavanagamya).Kularnava I, 6-8; III.92, 93; IX.7).(Mahanirvana III.50, 59-63, 67-68, 74; III.12).In His aspect as the Lord (Ishvara) of all,He is the All-knower (Sarvajña), Lord of all: whose Body is pure Sattva (Shuddhasattvamaya), the Soulof the universe (Vishvatma).(Mahanirvana I.61, III.68).Such definitions simply re-affirm the teachingof Veda.Brahman is That which pervades without limit the Universe (Prapañcasara XXIX;Mahanirvana III.33-35) as oil the sesamum seed (Sharada Tilaka I, Shaktanandatarangini I,Pranatoshini 13).This Brahman has twofold aspect as Parabrahman (Nirguna, Nishkala) and Shabda-http://www.sacred-texts.com/tantra/sas/sas04.htm (8 of 22)07/03/2005 16:02:23 Chapter Four: Tantra Shastra and Vedapkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228brahman (Saguna, Sakala).Sammohana, a highly interesting Tantra, says (Ch.I) that Kubjika is oftwofold aspect, namely, Nishkala when She is Candra-vaktra, and Sakala when called Paramukhi.So toois Guhyakali who as the first is Ekavaktra mahapashupatishi advaitabhavasampanna and as the secondDashavaktra.So the Kularnava says Shabda-brahmaparamabrahmabhedena Brahmano dvaividyamuktam (Khanda V, Ullasa 1).The same Tantra says that Sadashiva is without the bonds (of Maya) andJiva is with them (Pashabadho bhavej jivah pashamuktah Sadashivahi, IX.42) upon which the author ofthe Pranatoshini, citing this passage says "thus the identity of Jiva and Shiva is shown (itiShivajivayoraikyam uktam).The Shakta Tantra is thus Advaitavada: for it proclaims that Paramatmaand Jivatma are one.So it affirms the "grand words" (Mahavakya) of Veda -- "Tat tvam asi," "So'ham,""Brahmasmi" (Mahanirvana VIII.264-265, V.105); Prapañcasara II; identifying Hrim with Kundaliand Hangsah and then with So'ham.Yah Suksmah So'ham ib.XXIV, Jñanarnava Tantra XXI.10).Asto Brahmasmi, see Kularnava IX.32 and ib.41.So'hambhavena pujayet.The Mantra "all this is surelyBrahman (Sarvam khalvidam Brahma)" is according to the Mahanirvana (VII.98) the end and aim ofTantrika Kulacara, the realization of which saying the Prapañcasara Tantra describes as the fifth orSupreme State (Ch.XIX); for the identity of Jivatma and Paramatma is Liberation which theVedantasara defines to be Jivabrahmanoraikyam).Kularnava refers to the Advaita of which Shivaspeaks (Advaitantu shivenoktam I.108.See also Mahanirvana II.33-34; I II.33-35; 50-64;Prapañcasara II, XI X, XXIX).Gandharva Tantra says that the Sadhaka must be a nondualist(Dvaitahina).(See Ch.II.ib.Pranatoshini 108; Maharudrapamala I Khanda, Ch.15; II Khanda, Ch.2).It is useless to multiply quotations on this point of which there is no end.In fact that particular form ofworship which has earned the Shakta Tantras ill-fame claims to be a practical application ofAdvaitavada.The Sammohana Tantra (Ch.VIII) gives high praise to the philosopher Samkaracaryasaying that He was an incarnation of Shiva for the destruction of Buddhism.Kaulacarya is said toproperly follow a full knowledge of Vedantic doctrine.Shiva in the Kularnava (I.110) says "somedesire dualism (Dvaita), others nondualism (Advaita) but my truth is beyond both(Dvaitadvaitavivarjita)"
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